THE DIVISION OF JUDAISM

A group of particularly pious priests, elders, and laymen formed the Essene sect. They considered themselves the righteous remnant of the Zadokite Priesthood. They broke away from the Hellenized and corrupted Zadokites, known to us as the Sadducees. Three main groups of Essenes took form: the Nazarenes, the Ossaeans, and the Enochians.

                                                                                                Depicted, Egyptian Nazarene Essenes at Qumran

The surrounding area near Qumran is arid but contains many springs.

ENOCHIAN

The Enochian adherent believed there would be an end time and everyone must prepare.  The Nazarenes and the Ossaeans held a similar belief.  The idea of a designated group that would carry forward godly virtue is indicated or stated throughout the Book of Enoch.  The Enochians believed Israel needed the Messiah to administer the final teachings of the Law and the Prophets.  Enoch chapters 38–40: “The first is the merciful, the patient, the holy Michael,” 40.8.  The Enochian scriptural emphasis would be the Book of Enoch (Enoch), but very little is known explicitly about them.

However, the text of Enoch continued to influence the Hebrew Bible and probably had much to do with the Enochian sect’s viability. Also, the Book of Enoch is represented in the New Testament. Revelations 1.13-14 references the Ancient of Days: “His head and his hairs were like wool, as white as snow,” with Enoch’s 46.1-3, “whose head was like white wool.” 

Enoch 48.2-5, “In that hour the Son of man invoked before the Lord of spirits, and his name in the presence of the Ancient of Days.  Before the sun and the signs were created, before the stars of heaven were formed, his name was invoked,” compared with John 1.1-2, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Both scriptures would lead one to believe that the disciple John must have had familiarity with Enochic beliefs.

The above scriptures require time, acceptance, refinement, and a continued and organized effort to form this extended theology.  This effort would infer the Enochic vision as ongoing, a root of Judaism almost from the beginning, perhaps as early as the times of Enoch himself.  What is later designated as the Zadokite Priesthood originates in the earlier formal priesthood, beginning with Aaron, Moses’ brother.  Later, the inner core of priesthood training reveals itself, as the traditions observed within the books of Samuel indicate a true prophet led by the Spirit—it is Samuel who designates David.  However, earlier traditions also show evidence, most prominently Melchizedek, the King of Salem, a priest-king, and thought by many to be Shem himself.  Brothers of the Righteous are mentioned in Enoch, indicating much earlier priesthoods.

Isaiah 9.6 (c. 725 BC) is another good example of the continuation of messianic theology: “For unto us a child is born, a Son is given, and the government shall be upon his shoulder.  And his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”  This scripture gives attribution to the longer-standing messianic vision, which is very much in line with Enochian and Essenic thinking.

All Essene would consider themselves the Sons of Zadok, or Zadokites. “The Priests are the converts of Israel who departed from the land of Judah, and those (those of the Levitical priesthood) who joined them.  The Sons of Zadok are the Elect of Israel, the men called by name who shall stand at the end of days…” from Damascus Document IV, Dead Sea Scrolls (also taken from Ezekiel 44.15-17).  The Sons of Zadok were considered the most knowledgeable of the Zadokite priesthood, and these should not be confused with the Sadducees, those who controlled the Temple.

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OSSAEANS (Ossuary)/ NAZARENES (Nazara-sprout, or branch)

The Qumran Essenes are known as the Ossaeans.  The establishment of Qumran (Q’um Ran) is believed to have originated in approx—150 BC.

The later separation within the Essene body will represent two groups.  First, we have the more legalist and secretive Ossaeans, who we recognize as the copiers of manuscripts (scribes) and the depositors of the Dead Sea Scrolls and who possessed their order of priests.  They are highly organized, as the Community Rule of the DSS relates.  The second group is referred to in scripture as Nazoreans, and this group is more challenging to define.  Mandeans are also referred to as Nazoreans and maintain a high regard for John the Baptist, as did Jesus.  However, Mandeans did not accept the anointing of Jesus, as they still believed John to be the last of the prophets, even to this day.

Could Jesus the Nazarene have come from the Mandean thread?  It is possible.  Were Mandeans present in Nazareth?  We do not know, but it would make for interesting research.  However, Mandeans seem to be left behind as the ministry of Jesus takes hold.  Scripture tells us the name ‘Nazarene’ is taken from Matt. 2.23: “And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.’ “*   In any case, as Jesus begins to teach, he reveals the teaching of heart and mind, most prominently in the Beatitudes.  Nazarenes are those whose teachings remained uncluttered by the legalistic approach.  They are later described as mystic, those who deal with the unseen; those who are spiritually ascendant, denoting character and purpose; those considered enlightened, or those on the pathway—the teaching of the Kingdom Within has arrived.

*The article Early History of the Way also includes a few comments on the historical confusion of Nazara and Nazareth.

Although both Ossaean and Nazarene groups would share a respect for the law, it becomes clear that the Nazarene heritage of understanding moves toward a more omnibus spiritual base and eventually will include all men.  As Jesus will demonstrate, the spirit of the law is more important than the written law itself.  Early members of the Jesus faction were usually referred to as Nazaoreans or those who practice in the Way.

*

Many varied denominations would have visited Qumran, partly due to the availability of manuscripts.

Ossaeans would consider themselves the holiest of the Zadokite priesthood.  They maintained strict adherence to Mosaic law but also created other laws and traditions to make one more holy, as one might do within a discipline or pertaining to priestly training. “…and their practice of the Law under the authority of the sons of Aaron who have freely pledged themselves to restore His Covenant and heed all the precepts commanded by Him to be practiced by the multitude of Israel who have freely pledged themselves to return in common.  They shall be inscribed in the order, one after another, each according to his understanding and his deeds in the Law…” (from IQS v, 21-vi, 7, DSS, translation: Geza Vermes).  

Sabbath laws were added in due time and became extensive.  From not dealing with commerce, to not cooking, to not drawing water, to not eating from the fields (such as fruit), to not carrying a child; in other words, all was to be prepared beforehand in preparation for the Sabbath.  The priests themselves had a penchant for using the mikvah often, which is noted by many.  Pharisees added many laws of their own.  Pharisees and scribes (Ossaeans) are frequently mentioned in scripture as together.  The burden of this suppressive mentality must be removed; Jesus the Nazarene would condemn these new laws in Matt. 15.1-15, “Teaching for doctrines the commandments of men” (9).

One could view the Ossaean denomination as returning to the original Aaronic priesthood.  Their vision was to secure a lost past, hidden and safe with them, but turning, even so, in on itself.  The Ossaeans, too, knew the time for Messiah was near, and this was one reason for the original bitter separation from the corrupted Zadokites (later, Sadducees) in the first place.  The Nazarenes would wait for Messiah and believed someone must prepare for him.

The separation ascends with the ‘teacher of righteousness’ who led the Essene into northern Israel.  The final responsibility lands on John the Baptist and Jesus.  Both of their influences pointed to the future.  For John, he preaches absolution, forgiveness, and the resultant return to righteousness; for Jesus, making whole the lame in spirit and flesh and preaching a purer form of unity and an expansive understanding of the spirit, he is the righteousness.  Not ascribing spiritual guilt under the law but understanding that the sin itself is suffering enough, forgiveness stands above the law.  The gulf of comprehension between the Ossaeans and Nazarenes is overwhelming.

Ossaeans are generally identified with lawyers and scribes.  They would maintain what is known today as the Scribal Authority.  Many Ossaeans did have a more profound knowledge of mystic truth.  Still, the problem was that they interpreted from a legalistic approach and seemed not to want to share with the people the more intricate or secret knowledge they had assumed.  Since most of the populous were Pharisees, the Ossaean priesthood balanced the scale with a definitive lawyered influence.  The chief scribe was a necessary part of the Sanhedrin and is thought to have pushed for guilt relative to Jesus.

The law, and only the law, might describe the position of the Scribal Authority.*  One must remember that the original separation was due to the Temple priest’s corruption and Hellenistic syncretism.  Indeed, the Ossaean would believe that the return to the basics, especially for priestly training, would reside in formalism and the study and application of the law.  Since Ezra, the scribes have continued to gain influence.  They were later taken as the highest authority within Judaism, and just as certainly, they would believe they should lead the way back from syncretism into holiness and purity.

In contrast, Jesus would teach metaphysical truth, of which sowing the good seed is one; love prospers new growth and harmony, while revenge does not, is another; and spiritual light brought into a room (mind) reveals all things.  The core of Jesus’ teachings is metaphysical, often related to a more mystical pathway.  So above (spirit), so below (earth) might describe Jesus’ message—or, the spirit brought down to the planet.  The transference of the spirit into the physical and that the kingdom is within, bodes a powerful reality that the legalists could not grasp.

Essene=scribes/lawyers, Kegel Companion Bible.

The Qumran priests and scribes considered their main task to copy or multiply scriptures.  Scribes would be very well-versed in the law, and the lawyers would be higher-ranking priests who would provide later commentary or interpretation within the sect.  Within this legal formalism, the Scribal Authority emerges, later developing into a legitimate sect (scribes) designated as the Ossaean-Qumran Essene.  The formalism of Ezra’s Second Temple’s legal sway contends with what would later become the Nazarene theology.

                                  Jesus chastizes Pharisees and lawyers.

The more extreme legalism would flow from the Ossaean, including non-scriptural cleansing practices.  The Pharisees, who created many purity laws for themselves, would be much more closely associated with the legalist Ossaean Essene.  Within biblical scripture, Pharisees and scribes are found together.  Jesus, as a Nazarene, would be forced to contend with both.

Qumran may have had members from many different splinter groups visit its scrolls, and many scrolls have been discovered in its caves. Jesus almost certainly visited Qumran, but this has never been confirmed.  Most scholars believe John the Baptist did.  He was raised in the Qumran tradition but probably spent more time near En-Gedi, nearer his place of birth.

This odd mixture of strict adherence to legalism* within the Essene, which predominates the Ossaean pathway, counterposed to the soaring and superlative understanding of Messiah, seems incongruent.  A person might think that the legal prescription, well followed, would lead to the next level of revelation.  However, this ascension from words and lawyered tradition into realization does not seem to have occurred.  The extension into legalism does not fit well with Messiah and the messianic message.  The Messiah was to give the final interpretation of the Law and the Prophets.  The Ossaean-Essene scribes believed this messianic message would be a dissertation on the law, and with a few advancements upon the law or higher level commentaries, their return to Temple control would then be secured.

*The legalism was pursued through intellectualism, or the study of minute relationships between the laws.  Although this study may not be unwarranted, it stayed fixed at this level.

From the Community Rule of the Dead Sea Scrolls, we have, “The Master shall instruct all the sons of light and shall teach them the nature of all the children of men according to the kind of spirit which they possess, the signs identifying their works in their lifetime, their visitation for chastisement, and the time of their reward.”  The Community Rule sets a high standard but does not touch the common man.  The Community Rule was for priestly training, it is true. 

Jesus, in his turn, gives us Matt. 15.11, preceded by 15.8, “This people draweth nigh unto Me (God) with their mouth, and honors Me with their lips; but their heart* is far from me; (11) that which cometh out of the mouth defileth a man.”  Scribes and Pharisees (15.1) are referred to in these scriptures.  The impetus toward righteousness through rules and discipline seems distant.  Common men in a shared understanding emphasizing revelation, perhaps joy, and freedom in the spirit seem more realizable.

*Heart understanding, as opposed to a legal dissertation, seems to be the intent here.

All Essenes expected Messiah’s arrival.  However, the order of events within the Ossaean pathway had become sullied and stifled.  There seems to be very little support for Jesus from any priestly community, although later, it is noted that some Pharisee priests did favor Jesus but were afraid to speak up (Jn. 12.32-33).  The suppression of Jesus came from the top down and was almost complete.

How many priests from Qumran rallied to Jesus’ side?  We do not know.  We know that many scribes stood against Jesus (Acts 4.4-7; 14-18); Lk. 22.2, “And the chief priests and scribes sought how they might kill him; for they feared the people”*; Lk. 22.66-67 completes the journey: “And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into the council, saying (67) Art thou the Christ, tell us.”

*they feared the people might convert.                                      

The Qumran Essenes shared one standard view with all Essene—that Essene priests were the true Temple authority and would eventually reassume that authority.  As a faction of the original Zadokite priesthood, they did have a rightful claim.  In agreement with Jesus, neither would continue animal sacrifice in the Temple (Jn. 2.16-17).*  Jesus nor Nazarenes were not known to practice animal sacrifice.

*A sacrifice to Rome had to be given each day, which was particularly odious to all Jews.

Many Osseaeans lived relatively Spartan lives.  Jesus seemed to enjoy gatherings and dinners where wine was available (Lk. 7.33).*  This cleanliness and rules version of holiness versus a more natural or everyday life became a serious issue—whether phylacteries on robes or wiping the cup and whispering a prayer to consecrate the deed—Jesus was accused numerous times of not obeying various purity laws.  Sabbath law he largely dismissed.  He healed on the Sabbath, of all things!

*The use of wine pretty much kills the idea that Jesus was or at least remained a Nazarite.  Nazarite vows could be undertaken for seven years, the same length as priesthood training,  See Nazarite John.

Many older people came to Qumran because their time was short, and sanctity would be high on their accomplishments.  The burial sites near Qumran contain hundreds of men, and hundreds of women at a separate nearby site.  This burial arrangement would indicate celibacy for both men and women, at least at this location.  Set in their ways and the firmness of the law, they generally removed themselves from society.  Legalism, undertaken as a spiritual pathway, increased.  Nor would they accept immersion from John the Baptist, essentially to convert to the new revelation, and for that reason would be left out of God’s plan (Lk. 7.30*).

*Lk. 7.30: “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him (J. the Baptist).”

The love principle Jesus teaches accentuates the inner man (spirit-man) and thus thrusts the man before God instead of first judging him by the law.  This transition will require a whole new spiritual order, inferring a new standard for humanity as well as a more humane treatment under the law.  By contrast, one might say the Qumran Essenes became intellectual legalists, as opposed to interpreting the spirit of the law as Jesus did.

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KEEPERS  of the  LIGHT  and the  WAY 

All Essene would view themselves as Sons of Light, keepers of the ‘light of truth.’  Later, the continuation of this theme in the New Testament, as in “…but was sent to bear witness to that light, That was the true light which gives light to every man,” Jn. 1.8-9—all lead to the essential Essenic vision of Messiah who is the light of God, shining forth in purity and righteousness, which in their view should not be denied by or to any Jew.  “… true light which gives light to every man” denotes that not only would Messiah reveal God in a manner not yet known to the Jews, meaning “the true light”—but in doing so, would become evident to others outside Judaism, with the meaning of “every man.”  Those who could not recognize Messiah and thought otherwise would become usurpers of one kind or another.

The spirit of man is the candle of the Lord,

Searching all the inward parts of the belly (Pv. 20.27)

“…but shall impart true knowledge and righteous judgment to those who have chosen the Way [unto God],”* would be the intent of both divisions of Essene—by the Nazarenes at the arrival of Messiah and the new revelation that would set men free, essentially what we know today as the “Good News,” and by the Ossaeans through more purity laws and strictness to the law.  Is it righteous to do good on the sabbath (Matt. 12.10-14), or is it more important to obey the law?  This transition from law to goodness as a standard is perhaps the best biblical example of the two differing mentalities.

*Dead Sea Scrolls, Community Rule IX

The Ossaean view pronounced legalism combined with purity rituals as the core of the Judaic reformation.  Nazarene Essenes interpreted the theology of the Way in a much more mystical tradition.  A helpful example of this more mystical understanding is the use of the term “Son of Man” (Lk. 22.66-71).*  Son of Man is understood as a proper name and a soul of heavenly origin, literally a divine anointed one who had not yet been revealed.  The Son of Man would embrace the greater enlightenment of grace (Noah) as preeminent, as Jesus teaches, and give the final interpretation of the Law and the Prophets, the final teaching of the Way.  Jesus would leave the law subjugated to forgiveness and mercy.  For this and other reasons, Jesus is observed to have had Nazarene Essene roots—he would personify the Essenic-messianic vision for man, both in his teaching and in his person, rather than a continued or expanded vision for the law.

*(67) “If you are the Christ, tell us.” But he (Jesus) said to them, ‘If I tell you, you will by no means believe, (68), and if I also ask you, you will by no means answer me or let me go. (69) Hereafter the Son of Man will sit on the right hand of the power of God.’ (70) Then they all said, “Are you then the Son of God (interchangeable with Son of Man)?” And he said to them, “You rightly say that I am.”

The far northern location of the Nazarenes is important. “Here toward the end of the first century AD, we have members of the family of Jesus residing at places significantly called Nazara (Sproutville) and Cochaba (Starville)… not far from the Greek cities of the Decapolis. If we accept the statement of Epiphanius… that Cochaba was in Batanea, then we should look for Nazara in the same district.”*

*Jeffrey Butz. The Secret Legacy of Jesus (quoting Schoenfield), chap. Seven. Rochester, Vermont: Inner Traditions.

In line with the above description, many scholars now believe the lost years of Jesus were spent in retreat locations preparing for what would become his ministry work.  It is almost certainly true that Jesus traveled, perhaps extensively, as this was a part of the priestly discipline.  He may well have traveled to Damascus, much closer to the Hauron region (in gray) of Nazara and Cochaba than Jerusalem.  That Saul later has letters of arrest to prosecute in Damascus tells us much about the widespread influence of the Nazarenes and the teaching called the Way.  Jesus may have visited Qumran as well, for Jesus seems more than a little bit knowledgeable concerning the legalist Ossaeans.  Other foreign journeys may have included India and possibly northward into the Caspian.  Alexandria and the southern reaches of the Nile (Elephantine) were known places of visitation and study.

The enlightenment teaching of the Way would sound strange to those unfamiliar with Nazarene thinking.  The Enochian and Nazarene Essenes held more visionary and mystical views, especially that a Messiah was necessary (not just arriving).  It was believed that man could not sort the evils of this world, which only a heaven-sent being may do.  As for the Sadducees, they did not see a need for Messiah, as they thought the Torah was complete and that man needed only to adhere to it.

In light of this difference, the scribal authority (lawyers & scribes) and the priestly authority (Sadducees & Pharisees) battered Jesus with philosophical and legal questions, attempting to entrap him and thus either expose him to the Romans as a rabble-rouser, else turn the people against him if possible.  However, many ordinary citizens of the Essene sect did convert, and some of the Pharisee adherents also believed Jesus to be the Messiah.  Nicodemus, a ranking Pharisee and member of the Jerusalem Sanhedrin would be the most prominent example.

Sabbath law and practice had evolved in the previous two centuries, but not for the better. Disagreement with Jesus’ interpretation of the Sabbath law became a concern. Sabbath observation, observing sanctity within this new legalism, soon became the conflict.  Jesus presents a much more compassionate and revelatory view of life and the Sabbath,* yet at the same time practical.

*Jesus believed healing on the sabbath was holy; legalists believed carrying two figs was work and not allowed.

The nature of the Way is revelatory, sometimes mystical, but practical.  Sowing seeds is practical, speaking the Word is direct, and prayer is a mainstay. The fact that most of the Qumran Essene priests did not recognize their own Messiah leaves them in the legalistic basket with the Pharisees.

Most scholars agree that many of Jesus’ Galilean followers came from the Essene Community.  Later, more Pharisaic followers would have joined the ranks.  No one could deny what they saw as healing, and miracles became evident.  One example of the expanding ministry: palm trees had never grown in Jerusalem. Thus, palm fronds laid before Jesus at the Eastern Gate had to come from Jericho; this effort would require organization and a knowledgeable commitment to assemble such a welcome.  Even so, for his perceived blasphemies, the Essene scribes and lawyers continued a dark outlook on Jesus.  Near the end of Jesus’ ministry, at least some of the Essene priesthood were vehemently against Jesus and played a role in pressing for his crucifixion.

God Bless!

updated: clarity, images (1/9/23)

added text (5/20/23)